Leximancer tutorial 2014

Ontology and Epistemology: Key difference

The two terms I always get confused! 

Thanks to Thomas Drake, I finally have a clear understanding of the two very important terms used in research.

Ontology:  The branch of metaphysics (philosophy concerning the overall nature of what things are) is concerned with identifying, in the most general terms, the kinds of things that actually exist.  In other words addressing the question: What is existence? and What is the nature of existence?  When we ask deep questions about "what is the nature of the universe?" or "Is there a god?" or "What happens to us when we die?" or "What principles govern the properties of matter?" we are asking inherently ontological questions.

Epistemology: The branch of philosophy concerned with the nature of knowledge itself, its possibility, scope, and  general basis.  More broadly: How do we go about knowing things? or How do we separate true ideas from false ideas? or How do we know what is true?  or "How can we be confident when we have located 'truth'?"  "What are the systematic ways we can determine when something is good or bad?" 

So ontology is about what is true and epistemology then is about methods of figuring out those truths. 

The split between Plato and Aristotle is both ontological and epistemic.  The split between religion and science is both ontological and epistemic.  For example, religion and science offer two very different ontologies (theories about what is out there) and epistemology (ways to figure out what is out there).  And the split between Plato and Aristotle matches exactly the split between religion and science...and you should leave this class understanding why and how!  See Plato vs. Aristotle 

The above is copied from "http://www.webpages.uidaho.edu/engl257/Classical/ontology_and_epistemology.htm". 

Aha!

Never thought "Aha" can be interpreted something like this...

"A familiar form of this change occurs when two interdependent individuals who are debating conflicting perceptions of a given issue suddenly, and perhaps simultaneously, generate a new understanding of that issue—this can be considered an “aha” moment. The “aha” is a nonlinear product of a combination of the original perceptions, of the discarding of untenable arguments and the fusion of what is tenable, or perhaps of the rejection of original ideas as untenable and the creation of a totally new idea. It represents a process of seeing beyond original assumptions to something not bounded by those assumptions. Moreover, it cannot be claimed by any one individual, but rather is a product of the interactions among individuals..."

Shall I Say... "Aha" 

The Knowledge of Modern Science and Imam Jafar al-Sadiq (AS)

While browsing through the net, I came across this site with wonderful pieces of information.The following discussion happened somewhere in 720 to 765AD, The Imam explain the modern concepts of biology, physics and chemistry. The first evidence based concept of atoms was discussed by John Dalton in 1800!. The following are the details of the discussion:

Imam Ja’far as-Sadiq (a.s.) and Abu Shakir

Ja’far as-Sadiq (a.s.) was one of the most patient and tolerant teachers of his time. He used to take his classes every day. After his lectures he would listen and reply to the objections of his critics. He had asked his critics, who attended his classes, not to interrupt him during his lectures. They were quite free to ask him any question or raise any objection after the classes were over.

Once Abu Shakir, one of his opponents, said to him: “Would you allow me to say something and ask some questions?”

“Yes, you can”, replied Imam Ja’far as-Sadiq.

Said Abu Shakir: “Is it not a myth that there is Allah? You want people to believe in a thing which does not exist. If there was Allah, we could have felt his existence through our senses. You may say that we can feel His presence by the help of our inner senses, but our inner senses also depend upon our five outer senses. We cannot conjure up an image of anything in which some of our senses were not involved. We cannot conjure up the picture of a person whom we have not met; recall to our memory his voice if we have not heard him and feel the touch of his hand by our inner senses if we have never taken his hand in our hand.”

“You may say that we can perceive the presence of Allah by our intelligence and not through our inner or outer senses. But our intelligence also needs the assistance of our five outer senses, without which it cannot function. We cannot make any reasoning or come to any conclusion without the help of our senses.

By your imagination you have created a being, which is of your own image. Since you see, talk, hear, work and rest, He also does exactly what you do.”

“You do not show Him to anyone. To maintain your hold on the people you say that He cannot be seen. You also say that He was not born from the womb of a woman. He does not procreate and that He would not die. I have heard that there is an idol in India, which is hidden behind a curtain and is not allowed to be seen by the Hindu devotees. The custodians of the idol say that it is out of mercy that their god does not appear before them, because whoever casts his eyes on it, would instantly die.”

“Your Allah is also like the veiled god of the Hindus. It is out of His mercy that He does not appear before us. If he does, we shall surely die. You say that the universe was created by Allah, who did not talk to anyone, except to the Prophet of Islam. As a matter of fact the universe came by itself. Does anyone create the grass, which grows in the field? Does it not grow and get green by itself? Does anyone create the ants and the mosquitoes? Do they not come out by themselves?”

“I must tell you, who claims to be a scholar and the successor of the Prophet, that among all the stories, which circulate among the people, none is more absurd and baseless than the story of Allah, who cannot be seen. There are many baseless stories, but they, at least, depict real life and present before us the people and personalities, who may themselves be fictitious, but their acts and deeds are like those of real human beings. We can see them.

They eat, they drink, they talk, they sleep and they love. When we read these fictitious stories, we enjoy them. We know that they are false, but we see in them the faces of men and women, who are like us. The people mentioned in the stories might not have existed, but our common sense accepts existence of such people in the world. However, when we cannot see, feel or touch your Allah, our logic and reasoning, which depend upon our senses, do not accept his existence.”

“l know that some people, who have been deceived by you, believe in your invisible Allah, but you cannot deceive me and make me believe in Him. I worship God, who is made of wood and stone. Although my God does not talk, but I can see him with my eyes and touch him with my hands.”

“You say that the God whom I have made from my own hands is not worthy of being worshipped, while you ask the people to worship Allah, you have created by your imagination. You deceive innocent people by saying that your imaginary Allah has created the universe, but I do not deceive anyone. No one created the universe. There was no need of any god to create it. It came by itself. God cannot create anything. He is himself our creation. I created him by my hand and you by your imagination.”

Imam Ja’far as-Sadiq (a.s.) did not say a word during the long tirade of Abu Shakir. Sometimes his students, who were present, wanted to intervene but he asked them to remain quiet. When Abu Shakir stopped his lengthy discourse, the Imam asked him, if he had anything more to say.

Retorted Abu Shakir: “By introducing your invisible Allah to the people, you want to acquire wealth and position and have a respectable, comfortable and luxurious life. These are my last words. I do not want to say anything more.”

Imam Ja’far as-Sadiq (a.s.) said: “l would like to start with the last part of your speech. Your accusations that I want money, position and a comfortable life would have been justified if I was living like a caliph. You have seen today that I have eaten a few morsels of bread only and nothing else. I invite you to my house to see for yourself what I will have for dinner and how I live.”

“Abu Shakir, if I wanted to acquire wealth and have a good life, as you say, I was not obliged to teach and preach to get rich. I would have earned money and got rich by my knowledge of chemistry. Another way to get rich was to do business. I have more knowledge' about foreign markets than any merchant in Medina. I know what goods are produced in different countries and where to sell them for profit. I also know how to bring them here to reduce the cost of transport. Our merchants import goods only from Syria, Iraq, Egypt and some other Arab countries. They do not know what goods are available in Isphahan, Rasht and Rome, otherwise they would have imported them and sold them with profit.”

“Abu Shakir, you have said that I ask the people to worship Allah to deceive them and to get rich. I must tell you that I have never taken anything from anyone, except some fruits as presents. One of my friends sends to me every year fresh dates from his garden and another some pomegranates from Taif. I accept these presents so that they may not get offended.”

“I have heard, O Abu Shakir, that your father was a pearl merchant. Perhaps you may have some knowledge about pearls. But I know all about pearls and precious stones. I can also appraise their market value. If I wanted to get rich I would have worked as a jeweller. Can you test and recognise a precious stone? Do you know how many kinds of rubies and emeralds there are in the world?”

“I know nothing about them”, replied Abu Shakir.

“Do you know how many kinds of diamonds there are and what colours they have?” asked Imam Ja’far as-Sadiq.

“I do not know”, replied Abu Shakir.

Imam Ja’far as-Sadiq said: “I am not a jeweler, but I know all about the pearls and precious stones. I also know where they come from. All jewelers must know about gems, what I know, but few of them know their sources.”

“Do you know what makes a diamond shine?”

“I never was a diamond merchant, nor was my father. How can I know why diamonds shine?; replied Abu Shakir.

Said the Imam: “Diamonds are obtained from the beds of rivers and streams. Rough diamonds are cut by experts. This is the cut of a diamond, which gives it its brilliance. Those who are experts in cutting diamonds are trained from the childhood in the profession of their fathers and forefathers. Cutting a diamond is a very delicate and difficult art. A diamond is cut only by a diamond.”

“Abu Shakir, I have said all this simply to show to you that if I wanted to accumulate wealth, I could have done so by making use of my knowledge about jewels. I have replied to your accusations and now I shall deal with your objections.”

“Abu Shakir, you have said that I have fabricated stories and ask the people to worship Allah, who cannot be seen. You refuse to acknowledge existence of Allah, because He cannot be seen. Can you see inside your own body?”

Replied Abu Shakir: “No, I cannot.”

Imam Ja’far as-Sadiq said: “If you could have seen what is inside you, you would not have said that you do not believe in Allah, who cannot be seen.”

Abu Shakir asked: “What is the relationship between seeing within one's own body and the existence of your unseen Allah?”

Imam Ja’far as-Sadiq (a.s.) replied: “You have said just now that a thing, which cannot be seen, touched, tasted or heard, does not exist.”

Abu Shakir said: “Yes, I have said that and I believe it is true.”

Ja’far as-Sadiq asked: “Do you hear the sound of the movement of blood in your body?”

Said Abu Shakir: “No, I do not. But does blood move in the body?

Imam Ja’far as-Sadiq (a.s.) said: “Yes, it does. It makes a full circuit of your body. If the circulation of blood stops for a few minutes you will die.”

Abu Shakir said: “I cannot believe that blood circulates in the body.”

Imam Ja’far as-Sadiq said: “It is your ignorance, which does not let you believe that your blood circulates in your body, and the same ignorance does not let you believe in the existence of Allah, Who cannot be seen.”

Then the Imam asked Abu Shakir whether he has seen the tiny living beings, which Allah has created in his body.

Ja’far as-Sadiq continued: “It is because of these small creatures and their wonderful work that you are kept alive. They are so small that you cannot see them. Since you are a slave of your senses, you do not know about their existence. If you increase your knowledge and decrease your ignorance, you will come to know that these small beings in your body are as large in number as the particles of sand in the desert. These small creatures are born in your body, multiply in your body, work in your body and die in your body. But you never see them, touch them, taste them or hear them in your life time.”

“It is true that one who knows himself knows his Allah. If you had known yourself and had the knowledge of what is going on inside your body, you would not have said that you do not believe in Allah, without seeing Him.”

Pointing his finger to a huge stone he said: “Abu Shakir, do you see the stone, which is in the foot of that portico? To you it seems lifeless and motionless, because you do not see the brisk motion, which is inside the stone. Again it is lack of knowledge or your ignorance, which would not let you believe that there is motion inside the stone. The time will come when the learned people would see the motion which is in the stone.”

Continued the Imam: “Abu Shakir, you have said that everything in the universe came by itself and has no Creator. You think that the grass in the field grows and gets green by itself.

You must know that the grass cannot grow without seeds and seeds would not germinate without moisture in the soil and there would be no moisture if no rain falls. The rain does not fall by itself. First the water vapours rise and gather above in the atmosphere in the form of clouds. The winds bring the clouds. Then the water vapours condense and fall down as rain drops. The rain must also fall at the right time, otherwise no grass will grow and become green.

Take the seeds of ten kinds of herbs and put them in a closed jar, which has sufficient water, but no air. Would they germinate? No, in addition to water, seeds need air also. It is possible to grow grass, herbs and fruits in hot houses, when it is very cold, provided there is sufficient air. Without the presence of air no grass will gr!ow in the fields and get green. If there is no air, all plants and animals, including human beings, would die.”

“Abu Shakir, do you see the air, on which your very existence depends. You only feel it when it moves. Can you refuse to believe in the existence of air? Can you deny that to grow and get green the grass needs many things like seeds, soil, water, air, a suitable climate and above all a strong managing power, which may co-ordinate the action of these different elements. That Managing and Coordinating Power is Allah.”

“You say that everything comes by itself because you are not a scientist. No scientist would ever say that. All scientists and all scholars believe in the existence of a creator, albeit, they may call Him by different names. Even those, who do not believe in Allah, believe in a Creative Force.”

“Abu Shakir, it is not because of one's knowledge, but it is due to his ignorance that he does not believe in Allah. When a wise man thinks of himself, he finds that his own body needs a controller so that all its organs and systems may function properly. He then realises that this vast universe also needs a controller or supervisor so that it may run smoothly.”

“You said just now that both of us create our own gods - you by your hands and I by my imagination. But there is a big difference between your god and my Allah. Your god did not exist before you made him out of wood or stone, but my Allah was there before I could think about Him. I do not create my Allah by my hands or by my brain. What I do is to know Him better and think of His Greatness. When you see a mountain you try to know more about it. It is not creating the mountain by imagination. That mountain was there before you saw it and it would be there when you are gone.”

'You cannot know much about the mountain because of your limited knowledge. The more your knowledge grows, the more you will learn about it. It is impossible for you to find out when and how that mountain came into being and when it would disappear. You cannot find out what minerals are there inside or underneath the mountain and what is their benefit to mankind.”

“Do you know that the stones, out of which you make your idols came into being thousands of years ago and shall exist for thousands of years more. These stones have come here from a distant place. They could travel that long journey because different parts of the earth are always moving, but this movement is so slow that you do not feel it. There is nothing in the universe, which is not in motion. Rest or motionlessness is meaningless. We are not at rest even when we are sleeping. We are in motion because the earth is in motion. Besides, we have a motion inside our own bodies.”

“Abu Shakir, if you had any knowledge about the piece of stone, out of which you carve an idol, you would not have denied the existence of Allah and said that I have created Him by my imagination. You do not know what a stone is and how it came into being. Today you can handle it as you like and cut it into any shape or form, but there was a time when it was in liquid state. Gradually it cooled down and Allah solidified it. In the beginning it was quite brittle and would have broken into pieces in your hand like a piece of glass.”

Asked Abu Shakir: “Was it in a liquid condition before?”

“Yes, it was”, replied Ja’far asSadiq (a.s.)

Abu Shakir burst into a peal of laughter. One of the students of Ja’far as-Sadiq got angry and was about to say something when he was stopped by his teacher.

Abu Shakir said: “I am laughing because you say that the stones are made of water.”

Ja’far as-Sadiq (a.s.) replied: “I did not say that the stones are made of water. What I had said was that in the beginning they were in a liquid state.”

Abu Shakir said: “What difference does it make. The liquid and water are the same things.”

Imam Ja’far as-Sadiq replied: “There are many liquids which are not water. Milk and vinegar are liquids, but they are not water, although they have a water content in them. In the beginning the stones were liquid like water and they flowed like water. Gradually they cooled down and became hard so that you could cut them and make them into idols. The same hard stones will turn into liquid, if they are heated.”

Said Abu Shakir: “When I go home I will check the truth of your statement. I will put the stone in the fireplace and see if it turns into liquid or not.”

Said the Imam: “You cannot liquefy stone in your fireplace. Can you liquefy a piece of iron at home? A very high temperature is required to turn solid stone into liquid.”

“Do you realise how you could make the idols out of stones? It was Allah, who made the stones. It was He Who created you and gave you the hands with the unique fingers, which enabled you to handle tools and chisel out the idols from the stones. Again it was He who gave you power and intelligence, which you used in making the idols.”

“Abu Shakir, do you think that the mountains are only heaps of stones? The Great Allah has created them to serve some very useful purpose. They were not created so that you may take stones and turn them into idols. Wherever there is a mountain there is flowing water. Rain and snow which fall on the mountain tops produce streams of fresh water. These streams combine together to form big rivers, which irrigate farms and fields. The people who live in the valleys, through which the rivers flow, are assured of constant supply of water. People who can afford it, go to the mountains during the summer season to escape the heat of the plains.”

“The mountains work as a great bulwark and protect towns and villages, which are in their valleys from the devastation and destruction of hurricanes. Green mountains provide good grazing grounds for sheep. When scorching heat burns the pastures down in the plains and no fodder is left, the shepherds take their flocks of sheep to the mountains and stay there till the end of summer. Mountains are also habitats of birds and animals, some of which are a good source of food for those, who live there. Even the mountains, which are not green, are not without some use. If the people try, they may discover in them mines of metals and minerals which are useful for mankind.”

“Abu Shakir, I am too small and too weak to create Allah with my brain. It is He, who has created my brain, so that I may think of Him and know Him - my Creator. He was there before I came into being and He would be there when I am no more. I do not mean that I would be totally destroyed. Nothing in the universe is totally destroyed. Everything is subject to change. It is only Allah, Who does not change.”

“Abu Shakir, please tell me sincerely to whom will you turn for help when you are in trouble? Do you hope that the idol you carve out of stone can come to your succour? Can it cure you when you are sick; save you from mishaps and calamities; save you from starvation and help you pay your debts?”

Abu Shakir replied: “I have no such expectations from the stone, but, I think there is something inside the stone, which will help me. Moreover, I cannot help worshipping it.”

Imam Ja’far as-Sadiq enquired: “What is inside the stone? Is it also stone?”

“I do not know what it is. But it cannot help me if it is also stone,” replied Abu Shakir.

Said Imam Ja’far as-Sadiq: “Abu Shakir, what is inside the stone and is not stone and can help when you are in trouble is, Allah.”

Abu Shakir pondered over the subject for a while and then said: “Is Allah, who cannot be seen, inside the stone?”

The Imam replied: “He is everywhere.”

Abu Shakir said: “I cannot believe that a thing may be everywhere but remain unseen.”

The Imam said: “Do you know that the air is everywhere but cannot be seen?”

Said Abu Shakir: “Although I cannot see the air, I can, at least, feel it when it moves. But I can neither see your Allah nor feel his presence.”

Imam Ja’far as-Sadiq said: “You do not feel the presence of air when it is not moving. The air is only a creation of Allah. He is everywhere, but you cannot see Him or feel His presence by your senses. You have admitted just now that although you do not see it, but your instinct or your soul tells you that there is something inside the stone, and is not the stone, which can help you. That something is Allah. Your instinct also tells you that you cannot live without Allah and without worshipping Him.”

Abu Shakir said: “It is true. I cannot live without worshipping idols.”

Said Imam Ja’far as-Sadiq: “Do not say idols. Say Allah. It is He, Who is worthy of worship. just like you everyone is obliged to worship Him. One, who does not worship Allah has no guide and no guardian. He is just like one, who cannot see, cannot hear, cannot feel and cannot think. He does not know where to go and on whom to depend when in trouble. Worshipping Allah is a part of living. Every living being worships Him instinctively. Even the animals cannot live without worshipping Him. We cannot ask them and they cannot tell us that they worship Allah, but their well regulated and orderly life is sufficient proof that they worship Him.

“I do not say that the animals believe in Allah and worship Him just as we do. But there is no doubt that they obey the laws made by their Creator faithfully, which means they worship Him. If they were not obedient to their Creator, they could not have such an orderly and regulated life.”

“We see that just before the advent of spring the titmouse (a kind of small bird) always comes at the same time and sings, as if to give us the tiding of the new season. The itinerary of these migratory birds is so regulated and their schedule so fixed that even if the last days of winter are still cold, their arrival is not delayed for more than a few days. When Chilchila (a migratory bird) returns after covering a distance of thousands of miles, it builds its nest at the same place, where it had built it last spring. Was it possible for these small birds to have such a well organised life if they did not obey the laws of Allah and worship Him?”

“Abu Shakir, even the plants obey the laws made by Allah faithfully and worship Him. Out of 150 species of plants, which are further divided into hundreds of sub-species you will not find even one plant, which has a disorganised and disorderly life.”

“Abu Shakir, just like us the plants also do not see their Creator, but they worship Him by obeying His laws instinctively.”

“I know that you will not accept, or perhaps you do not understand, what I say. A man must have sufficient knowledge to understand complicated problems.”

“Abu Shakir, not only animals by their animal instinct and plants by their plant instinct obey Allah and worship Him, the lifeless and inanimate objects also, with whatever instinct they have, obey Allah and worship Him. If they did not worship Him, they would not have followed the laws made by Him. As a result, their atoms would have broken apart and they would have been destroyed.”

“The light which comes from the sun also worships Allah by obeying his laws, which are very stringent and exact. It comes into being by the combination of two opposite forces. These forces also obey the laws of Allah and worship Him, otherwise they cannot produce light.”

“Abu Shakir, if there was no Allah there would have been no universe and no you and me. The sentence, “There is no Allah', is meaningless. The existence of Allah is a must. If attention of Allah is diverted, even for a moment from the affairs of the universe to something else, it would break up. Everything in the universe obeys His laws, which are permanent and eternal. Because of His absolute wisdom and knowledge, He could make such wonderful laws, which will last for ever. Each and every law, made by Him serves some special and useful purpose.”

When the Imam concluded his discourse, Abu Shakir fell into a deep reverie as if he was greatly inspired.

Imam Ja’far as-Sadiq asked: “Do you now believe that Allah, who cannot be seen, does exist and what you worship is the unseen Allah?”

Abu Shakir replied: “I am not yet convinced. I am in a quandary. I am full of doubts and misgivings about my faith and my convictions.”

Ja’far as-Sadiq remarked: “The doubt about idol worship is the beginning of the worship of Allah.”

The original contents are taken from the www.al-islam.org.

Keep Faith and Keep Calm

Starting a new life is not an easy task. After long time writing CVs and selection criteria responses are a bit funny. Anyway, after a few major ups & downs, I am hoping to get some positive news soon Insha Allah. I must thank the wonderful lady at the immigration department for taking special interest and getting me the right approvals. 

So far my experience of OZ land, people here are pretty awesome and helpful. The only confused and not so friendly people in Australia are desies, its strange, they don't smile, they try to look somewhere else if they see another coloured guy around them. They avoid speaking in their native language when another desi is in close proximity... I wonder why!

Project Stakeholder Analysis - A Practical Approach using Stakeholder Topography Model

The original name has been kept anonymous to protect the identity of the organization.

1.    Project Background

ACME (Pvt) Ltd. is an entrepreneurial endeavour established to alleviate the livelihood and economy of the Krypton farmers by providing expertise in organic farming and technology enabled solutions for agriculture information. The company is registered under the Board of Investment of Krypton (BOI) and is the only “organically certified company specializing in Agro Forestry” (ACME 2011).


Syerix Systems (Pvt.) Ltd is a software company in Krypton specialised in open source technologies with a specific focus on web and mobile based solutions. ACME (Pvt.) Ltd was successful in securing a grant from the Information Communication Technology Agency (ICTA) under the Training and Capacity Building Programme and has partnered with Syerix Systems to develop an IT based information system “ACME Aginfo System” for the farmer communities in the Gotham City town, district of Arkham. The proposed solution will be a web & mobile solution to allow the users to interact with the system by SMS and receive real time market prices, weather conditions, transportation options, and a comparison of profitability for each market selection decision. The cost of the entire project was estimated at §5000,000, with an estimated completion by December 2011.

2.    Project Stakeholders

In order to analyse the various entities expected to be the direct or indirect beneficiaries of the project, a comprehensive analysis was conducted to determine the relationships and influences of the stakeholders on the project. Importance of aforesaid analysis is advocated by various researchers in the field of both strategic management and project management. Freeman (1984) provided a definition of stakeholders as “any group or individual who can affect or is affected by the achievement of the organization’s objectives”. Another definition provided by Cleland (1986) states that the stakeholders should be determined by examining their ‘interest’ in the project outcomes and how the expected outcomes of the project can have an impact on the stakeholder ‘well-being’.  From a software engineering perspective, Boehm and Ross (1989) presented the idea of “Theory W” of software project management in which the focus was given to the developing situations so that all entities participating in a project will benefit from it and hence each will expected to have a positive interest toward its success. Kerzner (2001) argued that the “stakeholder are individuals or groups that either directly or indirectly are affected by the performance of the organisation”. Further, the Project Management Institute (2008) states that “stakeholders are individuals and organisations who are actively involved in the project, or whose interests may be positively or negatively affected as a result of project execution or successful project completion”. By analysing the project stakeholder definitions mentioned about, it can be concurred that there is an agreement between different authors regarding the importance of stakeholders in terms of three keywords, ‘interest’, ‘direct & indirect affect’, and ‘positive & negative affect’. Hence, by taking all definitions discussed above into consideration, the stakeholders for the ACME Aginfo Project will be defined as “the group and individuals having a vested interest and a direct or indirect impact on their socio-economic development as a result of the project”. 

To ascertain the key players and beneficiaries of the ACME Aginfo Project, a variety of methods including, interviews, observations, filed visits, and historical records of the ICTA (Information Communication Technology Agency) of Krypton were analysed. Details of the important project stakeholders are as follows;

2.1. ACME (Pvt.) Ltd.

ACME will be the main sponsor of the project. The success of the project will have a direct impact on the strategic objectives of the organisation. The company will be committing the financial and capital resources towards the project and hence will have a direct role to play with the project team. The commitment from the staff of ACME (Pvt.) Ltd will be a crucial aspect and hence must be taken into consideration to understand their knowledge, motivation, and expectations from the system.

2.2. ICTA-Krypton (Information Communication Technology Agency).

Being a government watchdog for designing and implementing capacity building projects and ICT policies and frameworks in the country, ICTA will provide partial funding for the ACME Project. This funding will be a part of the Capacity Building Programme (ICTA 2010); ICTA will have a direct interest in the project.

2.3. RDA (Rural Development Authority).

The project is expected to develop the economies of the rural population of Arkham district and hence the RDA (Rural Development Authority) will be interested in the project outcomes for the purpose of the transportation infrastructure planning and implementation.

2.4. Syerix Systems (Project Team).

Syerix Systems’ project team will be a direct beneficiary of the project. Their interest will be towards the successful development and implementation of the proposed information systems. Any decision about the project time, quality and cost baselines will have a direct impact on the project team.

2.5. Farmer Community

The farmer communities in Arkham district will be the principle beneficiaries of the project. The outcomes of the project will have a direct impact on their livelihood and socio-economic environment. The active participation and acceptance of the proposed system will be a crucial factor for the success of the project. Being the end users of the project their expectations must be carefully analysed and recorded to identify the usability, functionality, and other non-technical factors to reduce the resistance to change. The main factor the project team should be focused on is the user friendliness of the proposed solution and the language options for the sending and retrieving information from/ to the system. Majority of this segment will have basic knowledge of computers; however, almost all are users of mobile phones.

2.6. Alien-life Department

The selected district is close to the National Alien Sanctuary and hence the Alien-life Department will be keen to understand the project progress and outcomes. Arkham maintains a massive population of Alien Rondor (Kryptonian elephants) and any changes in the production patterns of the farmers may have an impact on the ongoing human-rondor conflict.

2.7. University of Arkham

The Agriculture Department of the University will be directly involved in the project by providing the expertise in the areas of agro-economics, soil testing and organic farming methods to educate the farmer communities.

2.8. Kylog Telecom

The largest telecommunication company in Krypton is selected as a partner to the project for providing the vital SMS system support. Kylog Telecom will be having a supplier role with the project sponsor and the client.

2.9. Krypton Telecom

The national land and internet service provider will be keen to improve the internet penetration and availability of the telephony services in rural parts of the country. At present, the landline access in the project’s physical area is limited and hence most farmers will be initially using the mobiles to communicate with the system. However, it is expected that the growth in the project will increase the need and requirements of the land phone lines in the future.

2.10.             Local Government Departments

The main objective of the local bodies is to provide various public resources to the rural communities. The local bodies will be keen to understand and monitor the socio-economic impact of the proposed system.

2.11.             Jill & Doors Foundation

The Doors Foundation works closely with various organisations around the world on projects to improve people’s health and to develop opportunities to uplift poverty. The Doors Foundation provides the expertise and knowledge to ACME (Pvt.) Ltd in social sustainability and organic agriculture methods for its projects. Representatives from the Doors Foundation will be providing their input and experiences of working on similar projects around the world to determine the features of the proposed system.

2.12.             Organic Control Association

The Organic Control Association certifies the quality of green/organic agriculture products. This certification is vital for ACME (Pvt.) Ltd to gain international reputation for its future strategy.  ACME is a member of the Organic Control Association and hence, as a certified member, she can deal in organic farming and other organic produce trading activities. The certificate provides accreditation by United States Department of Agriculture (USDA), the European Union Organic Certification, and Japanese Agriculture Standards (JAS), the three main markets ACME is specifically focusing on embarking into for its organic farming products.

3.   Evaluation and Analysis of the Project Stakeholders

Being an Information System Project, it is deemed important to analyse the stakeholder influences from the point of view of the IS/IT project success and relationship with the stakeholder analysis. The analysis of the influences and interest of various stakeholders identified above is a critical element for the success of the ACME Aginfo System Project. All decisions about the planning, execution and implementation of the project activities can be severely affected if key issues remain unidentified and as a result, the project team will not be able to develop alternatives and strategies for a successful project implementation. Nutt (2002) advocates the imperative for the project teams to carefully analyse the influences of the stakeholders on the project. Further, Lyytinen and Hirschcheim (1987) emphasised the achievement of key stakeholders requirements and ‘expectations’ as a focal point for a successful information system project. A comprehensive summary of the primary and secondary stakeholder analysis and suggestions on managing the relationship are provided in Table 1 and Table 2 respectively.

Table 1: Primary Stakeholder Interest and Influence Analysis

 Adopted from: Information Technology Project Management (Schwalbe 2004)

Table 2: Secondary Stakeholder Interest and Influence Analysis

Adopted from: Information Technology Project Management (Schwalbe 2004)

3.1. Stakeholder Relationship

It is important to identify the levels of prioritisation of stakeholders to understand the influences and type of impact on the project performance. The Stakeholder Topology Model developed by Mitchell, Agle and Wood (1997) was used to divide the stakeholders into appropriate categories. The findings of Mitchell, Agle and Wood (1997) are summarised in the following Table using Power, Legitimacy and Urgency attributes.  

 

Table 3: Stakeholder Classifications Based on Power, Legitimacy and Urgency

Source:  (Mitchell, Agle & Wood 1997)

By analysing the roles and relationships of the identified stakeholders inline with the categories identified in Table 3, the results of the applied Stakeholder Topography model are provided in the Table 4.

Table 4: Applied Stakeholder Classifications Based on Power, Legitimacy and Urgency

Mitchell, Agle & Wood (1997) argued that “power” is the extent to which an entity has or can acquire “access to coercive, utilitarian, or normative means, to impose its will in the relationship”. Furthermore, the term “legitimacy” is described as “ a desirable social good, that it is something larger and more shared than a mere self-perception, and that it may be defined and negotiated differently at various levels of social organisation” (Suchman 1995; Mitchell, Agle & Wood 1997). Time sensitivity and criticality were the two attributes considered by Mitchell, Agle and Wood (1997) to define “urgency”. Time sensitivity was described as the “degree to which managerial delay in attending to claim or relationship is unacceptable to the stakeholder” whereas, “criticality” was defined as the “importance of the claim or the relationship to the stakeholder”.

Based on the above mentioned discussion, Figure 1 illustrates the derived stakeholder topography for the ACME Aginfo Project.

Table 5: Legend for Stakeholder Topography

Figure 1: Applied Stakeholder Topography Model

Source:  (Mitchell, Agle & Wood 1997)

4.    Conclusion

The critical analysis of the stakeholders concurred that there are various entities whose requirements the project team must take into consideration. The prioritisation of the stakeholders was conducted using the stakeholder topography model by Mitchell, Agle and Wood (1997) and as a result the stakeholders were categorised into three categories namely latent, expectant and definitive stakeholders. The stakeholders were further divided for better understanding of their influence and interest on the project into dormant, discretionary, demanding, dependent, dangerous, and definitive sub categories using the three core attributes (Power, Legitimacy, Urgency). The strategies to overcome the issues identified and to meet the stakeholder expectations were critically analysed and identified using the model provided by Schwalbe (2004). The analysis provides a clear understanding of the various aspects of the stakeholder expectations which the management of the project team must acknowledge and progressively elaborate to ensure a successful implementation and achievement of the project objectives.

5.    Recommendations

It is recommended that the project team must ensure a clear and comprehensive communication management plan is in place to provide the required information and data to the stakeholders identified in the aforementioned analysis. This project, although an IT Solution, however, being in the domain of the socio-economic and agriculture knowledge areas, the project environment will include various cultural and social issues which will require careful understanding. A few solutions were provided to handle the stakeholder relationship in Table1, and Table 2. The active involvement of the definitive stakeholders will be a crucial point for this project to overcome problems like resistance to change and scepticism of the famer community. The stakeholders categorised under the “dangerous” category must be continuously monitored so that the project objectives do not conflict with the local government bodies and environmental policies of the Alien-life Department. A robust project management information system must be in place to capture all required information, data, and progress reports to ensure smooth dissemination of the required information to relevant stakeholders and the project team for ACME Aginfo Project.